Object Oriented Philosophy
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Object-Oriented Philosophy
A remarkably clear explication of the tenets of Object-Oriented Philosophy and an acute critique of the movement's ramifications for philosophy today. How does the patience and rigour of philosophical explanation fare when confronted with an irrepressible desire to commune with the object and to escape the subjective perplexities of reference, meaning, and sense? Moving beyond the hype and the inflated claims made for “Object-Oriented” thought, Peter Wolfendale considers its emergence in the light of the intertwined legacies of twentieth-century analytic and Continental traditions. Both a remarkably clear explication of the tenets of OOP and an acute critique of the movement's ramifications for philosophy today, Object-Oriented Philosophy is a major engagement with one of the most prevalent trends in recent philosophy.
Object-Oriented Ontology
What is reality, really? Are humans more special or important than the non-human objects we perceive? How does this change the way we understand the world? We humans tend to believe that things are only real in as much as we perceive them, an idea reinforced by modern philosophy, which privileges us as special, radically different in kind from all other objects. But as Graham Harman, one of the theory's leading exponents, shows, Object-Oriented Ontology rejects the idea of human specialness: the world, he states, is clearly not the world as manifest to humans. At the heart of this philosophy is the idea that objects - whether real, fictional, natural, artificial, human or non-human - are mutually autonomous. In this brilliant new introduction, Graham Harman lays out the history, ideas and impact of Object-Oriented Ontology, taking in everything from art and literature, politics and natural science along the way. Graham Harman is Distinguished Professor of Philosophy at SCI-Arc, Los Angeles. A key figure in the contemporary speculative realism movement in philosophy and for his development of the field of object-oriented ontology, he was named by Art Review magazine as one of the 100 most influential figures in international art.
Object Oriented Mind
Degrees of Freedom Uncertainty This is the degrees of freedom uncertainty rule [which actually allows us freedom]. We can never be sure which individual went this way and which went the other way [that is what entropy and Carnot’s ‘jinks’ on Maxwell’s demons is all about]. This is a statistical population; there are enough members to apply the statistical rule [the rule of large numbers]. That is the same rule [just inverted] as the degrees of freedom uncertainty principle [which says that you cannot specify Newtonian activity on populations that provide excellent statistical results because of the same theory of large numbers. - You can’t have your cake and eat it too [precisely what Carnoy meant]. Also, the difficulties with this rule could be resolved easily; by applying the viewpoint of harmonics. So, under the degrees of freedom uncertainty [when that applies {strongly enough}] you have harmonics. This is the fact that systems under the rule of degrees of freedom uncertainty and that are constrained [in certain natural or “harmonics” ways.] can form “natural” patterns. Harmonics [the name] refers to the patterns since they form in harmonic kine [a set of eigenfunctions]. The pattern does not specify where any part [molecule] is at or how fast it is going. The pattern is an envelope of probability distribution for the randomly distributed contents. This does not allow Maxwell's Demons to sneak some particles into a special place to violate equilibrium rules. Demythologizing Jung Demythologizing and deconstruction is the territory of the post-structuralist. But reconstruction should be the goal of such endeavors. Here the deconstruction of Jung's archetypes is reconstructed into a meaningful, workable, and useful concept of how the mind works. This effort is about the mind and the algorithms that the mind uses to process information. In the brain, pictures are a very important part of the information processing; but computer processing is approaching that state now as well. Here the mind is the program. That mind can use different algorithms in its programming to solve its “problems”. Recognizing these algorithms is our desire for this study. I start with Jung’s Archetype algorithms and proceed to expand that into a more complete recognition of mental algorithms. The process of understanding conversation is to compare the text of a sentence with contextual information we have. The question is: “How do we store and retrieve the context in our grammar?” It is not stored using relational algebra, which is the method we use to store computer database data for efficient computer store and retrieve mechanisms. Relational data storage is not fast enough and it is not broad enough in its combinatorial strength to explain the minds process. The mind has a way of producing mental objects out of the interpretation of external information. A fresh encounter with the outer world is analyzed by a neural network. The information is carried by nerves from the sensing point. These nerve signals are then filtered through neural networks. The archetype [Jung] for that area of mental processing is the link with the conscious. From this link, a memory object can be extended from the archetype (as base class). Then the extended archetype layer becomes the output layer of the neural network. Note the archetype layer serves both as the interpretation function determining layer (how the input is interpreted) and, in the instantiation of the object from the base class extended to a memory object from (based on the neural interpretation). This is a probabilistic process that is under constraints. The process is probabilistic but the constraints provide limitations so the result that is controlled by these limitations produces a meaningful pattern. Thus the constraints prevent dissipation, and encourage meaningful results. The constraints in the young child are the archetypes. As we grow older our minds develop aggregate (abstract) classes that are useful as though they were archetypes. These archetypes and aggregates constrain the mental process so that meaningful patterns result from the interpretation process. The features of the archetypal classes, relating to the attributes and methods of a class, are then the similar to the neural network activation functions. With input (our nerves send these signals about our present context) these features are used to interpret the signals (our internal program adapts them to interpretation of the input signals). When applied to a memory object in our conscious mind, the features (activation functions) are used in a way that they make the memory object useful and meaningful in our thought process. Remember the class here is a (hidden) layer of the neural network not a single node. Also an abstract class can be extended into a memory object (as a real [visible] class). (Also see books by Dr. Jerome Heath: https://sites.google.com/site/jbhcontextcalculus/)